Monday, December 7, 2009

Welcome back. The debate continues. From part one we have seen that no matter how much time has passed, we as Karaites will always be viewed as the 'Fringe', those that somehow just don't belong. It is nothing new, this label of heretic, outsider, mamzer (bastard). It has been shouted by the Rabbanites for a thousand years. What is sad is that in the 21st century none of this has actually changed. We have not grown as a people; we have not become wiser; Judaism is still fragmented by its own prejudices and vices. Now some might voice their opinion that by continuing this ages long debate I am only exacerbating the division further and stirring the discontent beyond reproach. Actually, I view it differently, almost historically in that regard. A thousand years ago when these debates were common place, Karaites and Rabbanites had never been closer. The discussions were healthy, cleansing, even healing. Rabbinical students would study under Karaite teachers and Karaites would attend classes in Sura and Pumbedita. Because at the time, the debates created an appreciation for the views of the other side, if not acceptance. And discussions bred tolerance as a consequence. It was only after the arrival of Saadiah Gaon, with his virulent hatred of all things Karaite that the schism became irreparable. One small man with a huge ego and a passion for violence. If one man can destroy what we once had, then the opposite is also true. One man can restore it as well.

Rejection of the TalmudDan Ross attributes all of the Karaite's 'fringe' beliefs to one fallacy on our part. That being the rejection of the Talmud. He goes on to say that although we believe in the same Bible as other Jews, we interpret it differently, further adding that Orthodox Jews rely on formal interpretations as set forth in the Talmud as well as other Rabbinical scriptures, whereas we Karaites accept no other post-biblical writings other than our own. He makes a mocking comment that we prefer the literal Torah, or at least convince ourselves in theory that is what we believe. This is a very myopic view of the schism and also one that could only be voiced by a Rabbanite. To say that we reject the Talmud would imply that at some point we actually accepted it. The premise of Karaism is and always has been that the Talmud was a misinterpretation of Torah and the result of man's desire to alter the unalterable word of God. But this slight of hand propaganda statement that implies that we rejected something that was essentially good is a clever device to implant the concept in people's minds that somehow we did something wrong long ago. Furthermore, the implication that we are the ones interpreting the Bible differently, even though as Karaites we take the words of the Torah and practice them far more literally would be a statement that we are not the ones doing the interpreting. More clever words when he states that the Orthodox Rabbanites rely on formal interpretations. What is a formal interpretation? An opinion that is somehow better or more sacred than someone else's opinion. No matter how you try to enshroud it with pretty words an opinion is still nothing more than a 'personal' interpretation until such time that it can be enforced upon other people. Once it is elevated to that status it becomes a statute, designed and created by men, with no other purpose than to impose the will of one person over many others, and that does not in any way imply that it was correct in the first place. Smuggly suggesting that we only practice the laws of the Torah in theory is another way of saying that we don't and in his opinion only following the Talmud allows a person to practice Torahitic law. If that was actually true, then it would mean for the fifteen hundred years of Judaism prior to the writing of the Talmud that all those Jewish predecessors were only practicing their faith in 'theory'. I would think our ancestors would object vehemently to that inference.

Historical InaccuraciesRoss as I mentioned has a quaint way of disguising his condemnation of all things Karaite. In a comment regarding Reform Judaism which is still Rabbanite Judaism no matter how you slice it, he says that they are often referred to as 'modern Karaites.' Considering that more orthodox Rabbanites use that comment as an insult of their reform brothers, then it is Ross's way of passing on the insult as well. He qualifies it further by saying that Karaism suvives from more rigid times, the remnant of a heresy which today would be mere dissent. There's that heresy word again.

He attributes the first dissenter to actually put in place an organised religious base as being an ascetic Iraqi named Anan ben David. Further commenting that he only managed a handful of followers in his lifetime because his interpretations made his teachings even more burdensome than Rabbanite Judaism. But because he laid the groundwork he is still considered the father of Karaism. He taught his followers to distrust all authority, even his own teachings, saying, "Search thoroughly in the Torah and do not rely on my own opinion." And that he says was the downfall of Karaism since everyone had their own opinion and no two were in agreement. Only by adopting the doctrine that no single interpretation was correct could they reconcile on any matters. Okay Dan Ross, enough is enough with distortions of this nature. The history is established. Anan ben David was not just some Iraqi nobody. He was the rightful exilarch, a scion of David, the chosen of God because of his royal descent. How you can manage to dismiss his birthright and position in Jewish society amazes me. As an exilarch, even a deposed one, his followers were quite numerous. All those years in prison, placed there by the Rabbis that deposed him because he would not agree with their teachings does not make him an ascetic. He would have been denied worldly pleasures in prison because he wouldn't have enjoyed the freedoms others had on the outside. And if during that time of incarceration he felt that certain pleasures the Rabbi's ensured they enjoyed were a distraction from following the true path of God, who could deny him those sentiments. After all, the indulgement of those pleasures of power by those self proclaimed rabbinic paragons of virtue was what resulted in his illegal imprisonment in the first place. Yes, his immediate followers known as Ananites practiced what was a more burdensome form of Judaism. But then, his other followers, being the Zadokites and the Boethians had been long established prior to his spiritual awakening and they had less strenuous practices that were still by definition Karaite. And let's not misinterpret his teaching which was accompanied by his other comment, "Read the book and if what you read seems good to you, then it is right." Together they outline what he was trying to teach his followers, that only the word of God is righteous. You have your own mind and your own free will to practice the will of God. And no man should let another dictate how that word is to be interpreted because a righteous man with a good heart would understand exactly what was meant and intended. Acceptance of that principle is agreement in itself and is not a contentious issue but a uniting issue when a man comes to understand the will of God. And I guess you forgot the part where Anan migrated to Jerusalem with his followers and established his own synagogue which was a centralized drawing point to all that followed him. So nice try Dan in trying to erase one of the most major events and personalities of Karaite Judaism. You can fool some of the people some of the time but certainly not all the people all the time. And that is the truth.

Thursday, December 3, 2009

The following article was sent to me by a member of the Telugu Jewish community as a plea for help, a plea for survival. They made the mistake of looking to the Rabbanite community for aid, thinking that the bonds in Judaism are strong and no Jew would turn his back on another Jew. They have since learned their first lesson regarding the infighting in Judaism. The same infighting that caused the rift between Karaites and Rabbanites centuries ago. Rabbanites are exclusive; their attitude being that in some way they own God. That His love and mercy was only intended for those that listen to the rabbis whom have declared themselves the official spokespersons for heaven. It's an old argument and one that has led to many persecutions because of the failure of Rabbanites to perform as God had instructed them; To deliver His light to the world. God wished that we would be the example to the world that would unite them and bring them all into His fold. Exclusivity obviously is in defiance to God's instruction. This community has been visited several times by Rabbinical scholars and each time turned down from aid in the form of educational tools and Hebrew language aids because to the Rabbis they weren't Jewish enough. As a Karaite I gauge their Jewishness differently. Have they suffered enough; Yes. Have they experienced the prejudice directed against Jews; Yes. Have they persevered in spite of the pressures of conversion and rejection of their society; Yes. Do they celebrate the words of the Tanach to the exclusivity of all other religions; Yes. Well in that case they are Jewish and more so they are Karaite. Help me, help them. I am not looking at adopting them into Karaism but welcoming them back into the Karaite fold. We have left them out in the cold for too long.Avrom Aryeh-Zuk Kahana

Meet the Telugu Jews of India

Jason L. Francisco, 1995 http://www.kulanu.org/india/telugu_jews.php(Editor's note: The author, a documentary photographer, is currently living in Detroit and working on a project covering the American “Rust Belt.”)

When I arrived in the villages of rural Andhra Pradesh, in southeastern India, in the summer of 1994 to begin a year of photographing and researching the lives of working families, most people assumed I was an itinerant Christian priest.Approximately 70 percent of the untouchable communities in coastal Andhra district is Christian, which is to say 30 percent of the entire population. Although the Bible is widely taught, it took me some time to discover the Telugu word for Jews, yudulu, which was not a commonly used word anyway. Most people, including the Christians I came to know, had never heard of Judaism, and seemed to think it was a Christian sect. I figured I was probably the only Jew in the state.When a friend informed me after several months that a Jewish family was living nearby, I attributed it to communication difficulties. I was shocked when I was greeted with a hearty “shalom” and found a mezuzah on the door of the family’s house. I was introduced to the world of a tiny Jewish community which makes up in effort and desire what it lacks in certainty about its destiny.Shmuel Yakobi, currently living in the city of Vijayawada, is one of six children of an “untouchable” family. His father was able to enlist himself in the Indian Army during the Second World War, to acquire an education and after the war to find work as a schoolteacher. For generations his family, like virtually all untouchables, worked as farm laborers, sometimes as bonded laborers.The family had practiced Christianity for several generations, and when Shmuel Yakobi, the oldest, received an education, he decided to become a Christian preacher, which afforded training in English (the language of the Indian ruling classes), as well as a good salary. As his career progressed, he felt a growing disaffection socially and spiritually with his Christian world. In the early 1980s, while still a preacher, he made a trip to Jerusalem, where he encountered Judaism for the first time. He recognized the Jewish people intuitively as his own, and returned to India intent on leaving Christianity and living as a Jew.Shmuel Yakobi in time convinced his siblings and approximately 30 families in his home village of Kottareddipalem, near Chebrolu, Guntur District, to join him in living as Jews. His two brothers, Sadok and Aaron, became leaders with him in the community. The brothers studied and taught Torah, and began to teach themselves Hebrew with materials Shmuel Yakobi brought from Israel. In two subsequent trips to Israel, Yakobi acquired a beginning knowledge of Jewish customs and prayer.For economic reasons Yakobi’s formal break with Christianity was long. His financial connections were critical to the building of the community’s synagogue in Kottareddipalem, The House of the Children of Yakob, which opened in 1992. He also founded an independent open university offering correspondence courses in Torah and Hebraic Studies. Calling the community the Council of Eastern Jewry, Yakobi slowly began to navigate what he calls the lost history of Jews in south India.He believes that Jews migrated from northern India, perhaps Afghanistan or the North-East Frontier region (Manipur, Mizoram) sometime during the 9th or 10th centuries C.E., and settled around the area of Nandial in what were at that time nascent Telugu-speaking areas. He claims currently to be writing a comparative philological study of Hebrew and Telugu, which argues that Hebrew is the unrecognized source of many words in proto-Telugu, the still-unreconstructed Dravidian language that anteceded Sanskritic influences. Yakobi also claims that Telugu Jews for centuries formed a distinct kulam (birth-marriage-occupation group, or as it is often poorly termed, caste). They maintained, he says, distinct customs, eating habits, occupations, and literacy in Hebrew. In my discussions with him, I must say he was cagey and not forthcoming with evidence for these claims. In fact, he provided me no evidence. He is currently unsuccessfully appealing to the Archeological Survey of India to fund investigation.To the rest of Hindu society, the Telugu Jews, if they did exist historically, were grouped with outcasts, and associated particularly with the Madiga community of untouchables. Thus the community was assimilated into Christianity when colonial missionaries reached the Telugu areas during the British period. Why the community might have been assimilated precisely then, after so many centuries, remains an important question. One provisional answer might be as follows (according to my own reasoning): Scholars of South Asia have drawn a reasonably clear picture of the intensification of economic pressure on the peasantry during the colonial period, which was often extremely severe and widely produced a feudalization of agrarian relations. Such pressure has in many respects not subsided, and it is clear today that poor rural Indians need material and financial relief wherever they can get it. Well-funded and eager Christian missionary groups happily service desperation across India, building homes and schools in exchange for a pledge of loyalty. It seems possible that sheer economic need broke apart a 19th century Telugu Jewish community, driving many of its members to embrace Christianity, along with millions of other poor Indians. However, this remains to be determined.Is the community actually the progeny of the Lost Tribe of Ephraim, as Shmuel Yakobi believes? I was shown no Hebrew Torah or distinctively Jewish ritual objects, and am under the impression that these have not survived. Neither was I shown genealogies. Most of the artifactual evidence of the community’s history seems to be in the form of folklore, sometimes scraps of folklore, and perhaps linguistic analysis.My own opinion is that the importance of the community for world Jewry lies not in its history, which cannot be documented. Rather, its importance lies in the spiritual and ethical practice it has developed, which is, to me, within Jewish tradition. Moreover, by being Jews this community challenges other Jews to honor their own Jewish commitments.Telugu Jews are unquestionably among the poorest Jews in the world. Like other rural Indian untouchables who depend on farm labor for a living, most of the families survive on less than $300 per year, lack access to the most rudimentary health care, lack housing adequate to the seasons, lack balanced nutrition, are easily driven into debt at interest rates as high as 120 percent, from which they never emerge, and become subject to the harassment of thugs and collectors.I believe that their spiritual efforts, given these pressures, prove central to their lives. Their Judaism is virtually devoid of Talmudic and rabbinic influences. Rather, it focuses on God's sheer power and commitment to His people, and on the ethical imperatives of the Prophets. The community cherishes the Biblical account of the Exodus, and identifies deeply, I would say ardently, with its promise of liberation. This promise forms the backbone of the community’s spiritual life; in group and individual prayer these Jews plead to God for it, demand their right to it, thank God for it, and struggle to be patient for it. For them, the living God delivers signs and responses to their prayers daily, in small ways. Sadok Yakobi, the resident leader of the community, whom the community supports with weekly donations, spends his days moving from hut to hut leading prayer and giving support. Though neither a preacher nor a healer, he tells many stories of having witnessed miraculous healing, as well as small, inexplicable changes of fortune, which he and the community attribute to God’s direct intervention. Sadok is convinced that the power of the community’s prayer and the faithfulness of the God committed to them are responsible for their survival under otherwise insufferable conditions.The community distinguishes itself from its Christian neighbors by keeping the Sabbath and major Jewish holidays, and following Jewish dietary laws. (Keeping the Sabbath is no mean feat: landlords and factory owners continuously threaten to fire Jewish workers for not working a seven-day week). The more learned members of the community are engaged in ongoing, intensive discussions with one another and with their neighbors about why Jesus is not the Messiah, about the meaning of redemption, and about direct communication with God. These discussions appear to have been vital to the community’s development. They continue as lively spiritual investigations.I spent three Sabbaths with the community. I studied Torah with Sadok and a group of men in sessions lasting all day. Our sessions were provocative and beneficial to all. Abraham and Reuben Koshi, elders of the community, are dedicated students of Hebrew. Sadok’s son, Yakob, knows rudimentary Hebrew well.The Sabbath services are original, beautiful and moving, much of them dedicated to song. The congregation poignantly and powerfully sings the Hebrew of the Psalms to Telugu folk melodies. The synagogue itself is a spare structure of bricks, a large room with a high ceiling and a single table on which stands a perpetually burning flame. It is the only brick building belonging to the community (all families live in mud and thatch huts), and people are exceedingly proud. Next door to the synagogue lives a Hindu family which donates its electrical connection to the synagogue on the Sabbath, providing everyone with the pleasure of electricity once a week (an irony much appreciated when I explained that many Jews will not turn on an electric switch on the Sabbath).Most of the members of the community in Kottareddipalem, as well as a small number of related families living near Ongole in Prakasham District, are eager to integrate into world Jewry.The community faces religious intolerance, particularly from the local Christian clergy, which uses the emergence of the Jewish congregation to tighten Christian solidarity through anti-Semitism, something they are remarkably quick to learn despite their admitted ignorance of Judaism.Slowly the community's existence is being recognized by other Jews. In early 1994 three Israeli rabbis visited the synagogue for a day, and this year a group of Israeli tourists visited. Shmuel Yakobi's son has emigrated to Israel and obtained Israeli citizenship. These positive developments were offset, however, by a series of articles from Israeli sources appearing in Indian newspapers in 1994, claiming that the Council of Eastern Jewry considered all Indian untouchables to be lost Jews, and proposed a mass exodus of millions of untouchables to Israel. Yakobi denies these claims, but such rumors are apparently strong enough in Israel to block even tourist visas to Indians.

I was altogether impressed by this isolated community’s Jewish commitment, sincerity and generosity. My respect and admiration for their effort and initiative increased as I came to know the members personally. Whether they are the Lost Tribe of Ephraim or not, they are a young community of devoted Jews, suffering, surviving, practicing what is perhaps a kind of Jewish liberation theology.

Wednesday, December 2, 2009

The following article has just been published by Reb Gutman Locks on the blog pages at http://mysticalpaths.blogspot.com. Just calling it mystical paths should set up alarm bells right from the onset. Mysticism and Judaism as I have commented regarding the Kabbalah are diametrically opposed. And as to be expected, when a Karaite challenges a Rabbanite, presents facts, presents strict Torah interpretation, the Rabbi has no other recourse but to proclaim that all Karaites are hysterical in our proclamation that Rabbinates are liars. And as hysterics, his implication is that the converse is true and in fact all Rabbanites must be speaking the truth. A very old rabbincal trick practiced by the tannim and one which the Aher exposed long ago. My responses are in CAPITAL LETTERS, and though I doubt any Rabbanites will bother to read this blog, at least those that are open minded, true followers of the correct path (not mystical) will see the fallacy of Reb Gutman's argument.

“It’s a lie!” he shouted. “How can you say those blessings? G-d didn’t command you to do those mitzvahs, the rabbis did!” THIS SHOULD HAVE BEEN A YES/NO ANSWER BUT AS EXPECTED, SUCH AN EASY RESPONSE WILL NEVER BE FORTHCOMING FROM A RABBI.

He was referring to the blessing we say when we do one of the seven rabbinic mitzvahs. We say a blessing when we do a mitzvah, even if that mitzvah has been given to us by the rabbis. Beside the 613 commandments that are found in the Torah, there are also seven commandments that come from the rabbis. A ROUNDABOUT WAY OF SAYING 'YES' YOU ARE CORRECT. REB GUTMAN DOES STATE THAT THE MITZVAH HAS BEEN GIVEN TO THEM BY THE RABBIS AND NOT BY GOD.

They are:

To light lights for Shabbos,To light the Hanukkah lights,To read the Scroll of Esther on Purim, To recite the prayers of Hallel on holidays, To recite a blessing for certain types of enjoyment,To wash hands in a prescribed manner before eating bread,To construct an eruv to permit carrying to and within public areas on Shabbos,

He explained that he does not have a problem doing those rabbinical commandments, actually he enjoys them. His has a problem with saying the blessing that we say when we do them. I HAVE NO PROBLEM WITH RABBANITE JEWS PRACTICING TRADITIONS EITHER. BUT AS THE BLESSING IS RECITED, THE PART THAT GOES 'BLESSED ARE YOU GOD THAT HAS ORDAINED US TO DO....' IS NOT CORRECT. IN FACT RABBI GUTMAN HAS ADMITTED EARLIER THAT IT WAS THE RABBIS THAT ORDAINED IT, NOT GOD. SO IN ESSENCE, ATTRIBUTING SOMETHING TO GOD WHICH IS NOT CORRECT IS USING GOD'S NAME IN VAIN BECAUSE IT IS A FALSEHOOD. AND USING GOD'S NAME IN VAIN IS BREAKING OF ONE OF THE SUPREME COMMANDMENTS.

“I do the commandments, but I refuse to lie and say that G-d has commanded me to do them.” IN THIS INSTANCE, THE STANCE TAKEN BY THE KARAITE IS THE ONLY ACCEPTABLE ONE.

The blessing for these rabbinic mitzvahs is the same blessing that we say when we do one of the Torah’s 613 commandments. “Blessed are You, O L-rd our G-d, King of the universe, Who has commanded us…” And then we mention the particular mitzvah that we are doing. ACTUALLY RABBI GUTMAN, IS ARGUING THAT SOMEHOW BY REPLACING THE LATTER PART OF THE ACTUAL COMMANDMENTS BECAUSE HE CONTINUES TO USE THE FIRST PART BLESSING GOD THAT SOMEHOW THIS NEW SENTENCE BECOMES A SANCTIONED COMMANDMENT BY GOD. THE ARGUMENT THEREFORE WOULD ALSO APPLY BY THIS LOGIC TO SOMETHING AS RIDICULOUS AS,"BLESSED ARE THOU, OUR LORD OUR GOD, KING OF THE UNIVERSE, WHO HAS COMMANDED US TO DRIVE AT RECKLESS SPEEDS THUS ENDANGERING THE HAPLESS PEDESTRIANS." JUST BECAUSE THE FIRST HALF OF THE BLESSING IS USED DOES NOT GIVE ANY CREDIBILITY TO THE LATTER PART. WHAT'S TRUE IN ONE CASE IS TRUE IN ALL CASES AND THEREFORE RABBINICAL BLESSINGS CANNOT BE ATTRIBUTED TO GOD. AS WE ARE ALL AWARE, MAN IS INHERENTLY WRONG IN MANY OF HIS JUDGMENTS. SO AS NOT TO APPEAR WRONG, THE RABBIS HAVE USED GOD'S NAME TO SANCTIFY THEIR OWN EDICTS. THAT IS AN ARROGANCE THAT GOD WILL NOT CONDONE.

“G-d didn’t command me to do those seven things. The rabbis did!” He got louder each time he repeated himself. MOST LIKELY BECAUSE THE RABBIS ARE DEAF TO HIS ARGUMENT.

I gave him the standard answers, but he would not budge. STANDARD ANSWERS? IS THERE A BOOK OF STANDARD ANSWERS THAT RABBIS USE IN ORDER TO JUSTIFY THEIR OWN PERSONAL OPINIONS? WHAT ABOUT GOD'S ANSWER? SHOULDN'T THAT BE WHAT IS IMPORTANT?

“The Torah specifically tells us to listen to the ‘judges in those days’ (our days) and to do what they tell us to do.[i] It even mentions a grave punishment for anyone who deviates from their instructions.” SINCE THE TORAH PREDATED THE JUDGES IN MOST CASES EXCEPT FOR JOSHUA, THIS ANSWER IS NOT FULLY CORRECT. YES, THE JUDGES ARE PART OF THE TANACH BUT THAT IS NOT WHAT IT SAYS EXACTLY AS I EXPLAIN AT THE END OF THIS ARTICLE. THERE WAS AN IMPLICATION OF COMMON SENSE THAT WAS A REQUIREMENT BY THE TORAH. WHEN GIDEON SACRIFICED HIS DAUGHTER, DOES THAT MEAN ALL MEN SHOULD DO LIKEWISE. OR WHEN ABIMELECH SLEW HIS BRETHREN SHOULD WE DO LIKEWISE. BETTER YET, WE SHOULD ALL LIVE A LIFE OF DEBAUCHERY LIKE SAMSON. NO, GOD DID NOT TELL US TO DO EXACTLY AS THE JUDGES ORDAINED. IN FACT THE LORD WANTED US TO REMEMBER THAT EVEN HIS APPOINTED JUDGES WERE PRONE TO FALSE PRIDE, ARROGANCE AND HUMAN ERROR. SO IF RABBI GUTMAN HAS THE AUDACITY TO EVEN THINK OF HIMSELF AS A JUDGE WITH HIS 'OUR DAYS' COMMENT, HOW VAINGLORIOUS OF HIM.

He argued, “That line in the Torah is talking about when the Temple was standing. It even says that ‘you shall go to that place.’ These rabbinical commandments came way after the Temple was destroyed. It is a lie to say that G-d commands them.” ACTUALLY THE TEMPLE WASN'T BUILT IN THE TIME OF THE JUDGES. AND THIS ARGUMENT DOESN'T APPEAR TO BE RELATED AT ALL TO RABBI'S COMMENT ON THE JUDGES. ANOTHER LITTLE TRICK THAT RABBIS OFTEN USE, BRINGING IN UNRELATED INFORMATION TO CONFUSE THE ARGUMENT.

I tried to explain, “The Torah tells us more than once to listen to our elders, and our elders told us to say these blessings.” It didn’t help. His mind was made up. THE TORAH TOLD THE PEOPLE OF ISRAEL TO HONOUR THE PRIESTS AND THE MEMBERS OF THE BETH DIN. THOSE APPOINTED BY GOD AND THROUGH HIS SERVANT MOSES. RABBIS DIDN'T EXIST UNTIL THE POST TEMPLE DAYS,(JUST TO USE GUTMAN'S PREVIOUS STATEMENT) AND CERTAINLY THERE IS NO REFERENCE TO THESE SELF PROCLAIMED TEACHERS AS BEING GOD'S APPOINTED ELDERS.

“You are not using your head,” he insisted. “You are just following blindly without thinking. Those commandments were given by man, not by G-d. You are lying if you say those blessings.” He was getter louder as his frustration with me was getting the best of him. “Nothing you can say will get me to believe that G-d told me to say those blessing.” ONE DOES USUALLY BECOME FRUSTRATED WHEN TALKING TO A WALL. A WALL HAS NO EARS, IT HAS NO THINKING PROCESSESS, AND IT CERTAINLY DOESN'T HAVE THE ABILITY TO PROVIDE A REASONED ANSWER. THAT'S ALL HE WANTED AND HIS FAILING WAS IN NOT WALKING AWAY WHEN HE REALISED THE ABILITY TO REASON WAS NOT THERE.

I knew that he would not listen, but I tried anyway, “The Torah tells us to ask our elders, ‘generation after generation,’ not just while the Temple was standing.[ii] If we were to listen to the elders only while the Temple was standing, why would Moshe have also said ‘generation after generation’? LET'S NOT CONFUSE THE ELDERS OF THE BETH DIN WITH THE RABBIS OF TODAY. HOW MANY OF THEM ARE NOW ON TRIAL IN NEW YORK FOR THEIR SCAMMING OF FUNDS. HOW MANY 'SO-CALLED' ELDERS WERE CAUGHT IN THAT BODY PARTS SCANDAL? THESE ARE NOT ELDERS. THESE ARE NOTHING MORE THAN PEOPLE WITH INFLATED EGOS AND THINKING THEMSELVES ABOVE THE LAW. MOSES WOULD BE ASHAMED OF THEM.

“You would not cut down a food-tree because you know that the Torah forbids it. But the command not to cut down such a tree is referring to the time when we are besieging a city.”[iii] Still, you would not cut one down at any time. AS I MENTIONED, IT IS AN OLD RABBINICAL PLOY TO THROW EVERYTHING INTO AN ARGUMENT EVEN IF IT DOES NOT RELATE TO THE SPECIFIC QUESTION. RED HERRINGS AS WE KNOW THEM. A PLOY BY DESPERATE PEOPLE IS HOW I REFER TO THEM. I DISCUSS THIS FURTHER AT THE END OF THIS ARTICLE.

“You do many things that come from the rabbis. For instance, the Torah tells us to thank G-d after eating, but the rabbis taught us which words to say when we thank Him. You say those words.” THANKING GOD IS A PERSONAL RELATIONSHIP BETWEEN MAN AND GOD. ONE DOES NOT REQUIRE FORMAL WORDS TO RECITE. THAT MAN THAT IS MUTE CAN STILL THANK GOD WITHOUT UTTERING A SINGLE WORD. IS RABBI GUTMAN IMPLYING THAT ONLY BY RECITING THE RABBINICAL BLESSINGS CAN A MAN BE HEARD BY GOD? DOES HE NOT REALISE THAT IT IS THE HEART WHICH SPEAKS VOLUMES?

He admitted that he is picking and choosing which things he wants to do. THIS WAS NOT THE ORIGINAL ARGUMENT. RABBI GUTMAN HAS TRIED TO REVERSE THE ARGUMENT AND IMPLY THAT THE QUESTIONER IS SOMEHOW THE ONE REWRITING THE TORAH.

I went on, “But, if you want real proof that G-d agrees with those rabbinical blessings, look at the holiness that we experience when we do those mitzvahs. You do not deny that lighting Shabbos candles and doing these other mitzvahs brings holiness. A TRADITION IS NOT THE SAME AS HOLINESS. WHEN THE RABBIS IN WORLD WAR TWO ADVISED THEIR CONGREGATIONS TO NOT RESIST THE NAZIS, TO DO NOTHING TO SAVE OUR OWN LIVES, BECAUSE GOD WILL SEE OUR PLIGHT AND BY HIS OWN HAND SAVE US, WAS THERE HOLINESS IN OBEYING THOSE RABBINICAL INSTRUCTIONS. WAS THERE A MITZVAH BY NOT RAISING A HAND IN VIOLENCE TOWARDS ANOTHER MAN. LET US NOT MISTAKE THE INSTRUCTIONS OF RABBIS FOR MITZVAHS. A TRADITION OF NON-VIOLENCE LED TO SIX MILLION DEATHS. LIGHTING OF CANDLES AT SABBATH IS NOTHING MORE THAN THE LIGHTING OF CANDLES. YOU DO IT AS A TRADITION, WHETHER RIGHT OR WRONG. DOES IT BRING HOLINESS? ASK THOSE OF ALL THAT LIT THEIR CANDLES AND PERISHED NONETHELESS. THERE IS NO MITZVAH.

“Well, only G-d can ordain holiness. The holiness that we experience when we do those rabbinical mitzvahs is absolute proof that G-d approves of them, and that He approves of the blessings that we say when we do them.” FINALLY AN ACCURATE STATEMENT FROM RABBI GUTMAN. 'ONLY GOD CAN ORDAIN HOLINESS.' THEN HE TRIES TO PULL A FAST ONE SAYING THAT SINCE HE EXPERIENCES HOLINESS FROM DOING RABBINICAL MITZVAHS THEN GOD MUST APPROVE. OF COURSE, THAT'S LIKE A CRIMINAL SAYING HE GET'S GREAT SATISFACTION FROM THE CRIMES HE COMMITS. THEREFORE WHAT HE DOES MUST BE APPROVED BY THE LAW. THE FACT IS THAT IT ISN'T. AND THAT'S THE TRUTH!

[i] Deuteronomy 17:8-12 ACTUALLY RABBI GUTMAN, THIS READS TO HEARKEN TO THE PRIEST, THE LEVITE OR THE JUDGE, I DON'T SEE WHERE IT MENTIONS YOU OR YOUR COLLEAGUES. AS KOHEN, I WOULD THEREFORE SUGGEST MY RESPONSES SUPERCEDE YOURS.[ii] Deuteronomy 32:7 A VERSE THAT APPLIES TO THE DAYS OF OLD. ASK THE ELDERS AND THEY WILL TELL YOU OF THE OLDEN DAYS; OF HOW THINGS WERE BACK THEN. NOT OF HOW THINGS HAVE BEEN CHANGED TODAY. A VERSE THAT IN APPLICATION IS FAR MORE KARAITE THAN RABBANITE. THANK YOU RABBI GUTMAN FOR BRINGING IT TO MY ATTENTION. [iii] Deuteronomy 20:19 AS I MENTIONED A VERSE THAT HAS NOTHING TO DO WITH THE ORIGINAL ARGUMENT. NEXT TIME I LAY SIEGE TO A CITY I WILL REMIND MY WARRIORS NOT TO CHOP DOWN ANY TREES. BUT FOR NOW, WHEN I LAY SIEGE TO THE FORTRESS OF RABBINICAL WISDOM I WILL REMIND MY FOLLOWERS THEY MUST NOT ABANDON OR CHOP DOWN THE TORAH (THE TREE OF KNOWLEDGE) WHEN MAKING OUR ARGUMENTS AGAINST THOSE THAT HAVE LONG FORGOTTEN THE TASTE OF THE ORIGINAL FRUIT.

Tuesday, December 1, 2009

In the old days it was not unusual for a Karaite scholar to sit across from a Rabbanite clergy and debate the essential differences between our two sects. Those days are sadly gone becuase with our dwinding population, there is no longer a concern that as Karaites we will persuade the mass of Jews to switch their theological allegiance to our view. As Yakov Kahana and Judah Loew continue the ancient debate in Shadows of Trinity (http://www.eloquentbooks.com/ShadowsOfTrinity.html) it is obvious that the Rabbanites have dismissed any concerns regarding Karaites. That being the case, the Rabbis are no longer worried that we represent a threat to their coveted authority and therefore they no longer believe there's a need for direct debate. Essentially its a form of contempt but that is nothing knew from those that have always held us in low regard. But that's fine since there are enough recent literary discussions regarding their views of Karaism that I can take my proper place in my third great grandfather's shoes and challenge them through the utilisation of their own media releases. Dan Ross's Acts of Faith which is subtitled "A Journey To the Fringes of Jewish Identity" provides you with the author's attitude before opening the book cover. Already labelled as a fringe of Jewish identity, the implication is already implanted in the reader's mind. What else do we associate with 'the Fringe?' There's lunatic fringe, societal fringe, the paranormal Fringe television series, outsider's fringe, religious fringe, being on the fringe, in fact almost all have negative connotations except for one which is fringe benefits. But even then it is an implication that the benefits are outside the so-called norm.

The True HereticsRoss begins his chapter with the comment that Karaites benefitted in World War II from the Nazi obsession of who was a Jew and who wasn't. The implication is that somehow all Karaites escaped the death camp because the Nazis were confused by our origins. Yes, there were many that survived the persecution because the Nazi Home Office was persuaded that Karaites were all of Tartar origins and therefore did not meet their definition of who was a Jew. But at the same time, many of the death squads never bothered to try and sift through the Jews in the communities they were assigned to cleanse. It was too much of a bureaucratic nightmare and when it became time to round the people up and shift them out it was done with big nets that didn't descriminate. Those in my family taken from their homes in Vienna and sent to die at Thereisenstadt certainly didn't have an identity card that said "we are Karaite." It didn't matter. And when Dr. Rikhail Iosefova Goldenthal refused to leave off her medical administrations to the Jews in Odesssa being abused by the Nazi occupiers, it was far more expedient to kill her than keep sending her warnings to stop. So yes, there were some stories of leniency in Romania, the Ukraine, etc. that meant that even the Final Solution would never have been final since there would have been survival of some Karaites but to suggest that somehow in general we were left completely untouched by the Nazi oppression and death camps is a complete falsehood.

Ross makes it clear that he sees the Karaites as something outside Judaism, not part of it. He says we practice a truncated form of Judaism, rejecting the Talmud and other rabbinical writings. That we all claimed to be from Tartar tribes who adopted a Jewish like religion and we all spoke a Tartar dialect. Yes, the genes for blonde hair and blue eyes run in my family. Three of my four children have blonde hair and blue eyes, but that does not make myself or them any less descendants of Semitic stock than any other Jew. Tartar dialect, no, but Arabic spoken in the family, yes but not since the passing of Jakob Goldenthal in 1867. What would have been more accurate was to suggest that Karaites were probably more likely to adopt the dialect of the land in which they lived and use it more commonly than Yiddush or Hebrew in every day life. And not only did we adopt the local language but often the local dress code as well, appearing more like the general population than the Ashkenazi Jews that surrounded us. Did that make us Tartar? No, that made us in many ways more progressive even though the accusation was that our practices were archaic and that we as a people were trapped in a time warp. To infer that our Judaism was truncated also suggests that in some way it is incomplete. And rejected the Talmud and rabbinical writings implies that somehow we turned away from something that is right or unquestionable. How about expressing it more correctly in that we only follow what was given to us by God and we are unwilling to accept the writings of men that have often twisted or corrupted the original words. What we have been accused of rejecting is nothing more than a commentary and implying that by doing so we have rejected part of the religion is not only false and misleading but displays an arrogance that is the hallmark of Rabbanite Judaism.

Ross qualifies his non-Jew statement by saying that this was the claim made by the Karaites themselves but most non-Karaite scholars knew they were Jews but just happened to be heretics. Once again we are being labelled with the term 'heretic'. How is it that disagreeing with Rabbanite interpretations makes us heretics? Logic would say that those that have insisted there is a need to interpret and twist the words of the Torah to suit their own end would be the heretics. A heretic is one that rejects the original word and sees a need to interpret it in a different way. That being the case, then the Rabbanites are actually the heretics. Rather than having endured this accusation for a thousand years, my Karaite brethren and ancestors failed to reverse the accusation and call a spade a spade. We were the orthodoxy, they were the heretics and we permitted them to brand us incorrectly.

The Census At the time Ross wrote his Chapter he siad there were about ten thousand Karaites living in Israel. He could not give exact numbers because Karaite Law forbids their being counted in a census. Funny that, I thought that was Tanach Law. That God instructed his prophets to condemn any King in Israel that tried to take a census. That he forbade Jews from doing so as no man was to know the actual count of the Children of Israel. They were to be like the stars in the heavens; innumerable. Thus, an ordination from God is now being accused of being a Karaite Law as if we were in the wrong. Very peculiar.

Ross then states that Karaite status under Israeli law is ambiguous. That they are considered Jews but have their own rabbis, chief rabbinate, national council, kosher slaughterers, mohels, and religious courts. And then makes the statement that they are not legally permitted to marry other Jews. I fail to see the ambiguous part. Having our own religious structures and religious services should not implay in any way that our status as Jews is doubtful. The Rabbanite orthodoxy, conservative and reform movements all have their own councils, teachers and practices and no one is accusing any of them of being of an ambiguous status. And as far as I understand it, the illegality of Karaites marrying a Rabbanite Jew is imposed by the Rabbanite orthodox courts insisting that a Karaite must abandon his/her centuries old faith and become a Rabbanite in order to marry. Ambiguous? Sounds prejudicial and smacking of religious intolerance. There is nothing ambiguous about it. In fact it is all very obvious.

The ground work is now laid for this debate. Over the next few articles I will challenge statements made by Dan Ross in his book. Hopefully it wil invite comments from both sides. The hiatus is over. It is time for Karaites to rechallenge the old accusations and let the world know that we are a presence and we do not intend to fade away.

About the Author of this Blog

From the Write Hand is the blog site of Dr. Allen E. Goldenthal, author of the Kahana Series of books in which are recorded the tales and stories of family members handed down through numerous generations. The Kahana family has been recorded for three milennia, and whether you choose to believe the stories or not, the challenge is to ignore afterwards the events, places and people that you will witness as you read the books. As you Google their existences and the little available information that has survived to date, you will come to realise that these aren't tales of fiction but historical events that current teachings have either chosen to ignore or bury. Controversy always has a way of being swept under the carpet in order to avoid the consequences. But once you've read the stories the truth of their lives will not be buried any longer. Then the decision is yours as to what you will do with the knowledge!